GOD did not commaunde the Iewes to obserue these rites whyche are contained in the lawe to any other end saue onely that they mighte accustome themselues to loue and desire true holinesse Moreouer they were neuer forbidden any where in the lawe to enter into a mannes house that was a Gentile but it was a Caueat giuen by the Fathers least any manne shoulde take or drawe any contagion or infection from an vncleane house vnawares But these good interpreaters of the Lawe whiche were very circumspecte in straininge out a gnatte doe stoutly deuoure a Camell And this is an ordinary thinge amongest Hypocrites that they thinke it greater wickednesse to kill a flye then a manne VVhereunto that othervice is allyed to preferre mennes traditions before the commaundementes of GOD. Therefore they will keepe themselues cleane that they may rightly eate the Passeouer But they include vncleannesse wythin the walles of the common hall neuerthelesse they are not afrayed to desire and câ—aue to haue an innocent putte to death in the presence of heauen and earthe Furthermore they keepe the Passeouer wyth a fained and falle reuerence but they doe not onely violate the true Passeouer with sartilegious handes but they endeuour also to ouerwhelme and couer it with eternall destruction so much as in them lieth 26. Therefore Pilate went out vnto them Thys prophane man doeth beare willinglye wyth the superstition whyche hee derideth and contemneth But hee doeth the duetye of a good iudge euen in the verye issue of the matter when as hee biddeth them vtter it if they haue any accusation But the priestes as if they hadde hadde authoritye enoughe to condemne him whome they accuse make no other answeare but that hee must stande to their preiudice For they complaine of Pilate by the waye because he trusteth not their honestie VVhy say they art thou not perswaded of thine owne accorde that hee is woorthy of death whome wee persecute Beholde howe the wicked whome GOD hathe lifted vppe vnto great honour beinge as it were blinded wyth their owne glorye and renowme doe graunt themselues libertie to doe what soeuer they will Beholde likewise howe drunken and madde pride is They will haue Christe to bee accounted an euill doer because they doe accuse hym But if they come to the matter what euill dedes of hys shall they finde saue onely that hee healed sicke folkes of all sortes hee draue the Deuilles out of menne hee sette on foote agayne those that hadde the Palsie and were lame hee restored sighte to the blinde hearinge to the deafe life to the deade The matter went thus this was the truthe and they themselues were too euidentlye conuicted But as I sayde euen nowe it is the hardest matter that canne bee for menne whyche are drunken wyth pride to be awaked that they may iudge with a sounde and setteled minde 31. Accordinge to your lawe VVee may surelye thinke that Pilate being offended wyth their rudenesse and violence vpbraideth vnto them that that forme of condemning which they vrged was contrary to the common lawe of all the Gentiles and to mannes reason Neuerthelesse hee toucheth them also in that they boasted that they hadde a lawe giuen them by God Hee sayeth tauntingly Take hym you neyther woulde he haue suffered them to haue condemned him to die but it is as muche as if hee shoulde haue sayde If you hadde the power and authoritie in your handes hee shoulde quickely bee punished and putte to death before hys cause were knowen Is thys then the equitie of your lawe to condemne a manne for no faulte or offence So that whilest the wicked doe falsely pretende the name of God they cause his holy doctrine to be slandered by the enemies and the world doth greedily catch at an occasion to speake euill It is not lawfull for vs. They are deceiued who thinke that the Iewes doe refuse Pilate his offer but rather when they knewe that hee spake thus vnto them in mockage Take him you they obiecte thou wouldest not permit this therefore sithens that thou art a iudge doe thy duetie 32. That the woorde of Iesus c. The Euangeliste addeth at length that it was conuenient it shoulde be so that that might bee fulfilled whiche Christe hadde foretolde The sonne of manne shall bee deliuered into the handes of the Gentiles Mathewe the twentieth chapiter and the nineteenth verse And truely thys is the principall poynte if wee couette to reade the hystorie of the deathe of Christe to profite thereby that wee looke vnto the eternall councell of God The sonne of God is arraigned and brought before the throne and iudgement seat of a mortall manne If wee thinke that this is done at mannes will and pleasure and doe not lifte vppe our eyes vnto GOD our faith must needes bee made ashamed and confounded but when as wee know that our guyltinesse was abolished before God by that guiltinesse of Christe because it pleased our heauenly father thus to reconcile mankinde vnto himselfe being lifted vppe on high by this cogitation onely we boast and triumphe without feare and shame in Christes his ignominie and reproche Therfore let vs learne in euery part of this hystorie to turne our eyes toward God the authour of our redemption 33. Therefore Pilate entred againe into the iudgement hall and called Iesus and sayd vnto him Art thou the king of the Iewes 34. Iesus answeared him Sayest thou this of thyselfe or haue others tolde thee it of mee 35. Pilate answeared him Am I a Iewe thine owne nation and the high priestes haue deliuered thee to me what hast thou done 36. Iesus answeared My kingdome is not of this worlde If my kingdome were of this worlde verely my ministers woulde striue that I might not be deliuered to the Iewes but nowe my kingdome is not hence 33. Therefore hee entred in It is to bee thoughte that there passed manye speaches betweene them whiche the Euangeliste concealeth whiche wee may also easily gather out of the rest But this Euangelist of oures standeth principallye vppon this one poynte that Pilate enquired diligentlye whether CHRISTE were broughte before the iudgement seat iustlye or vniustly There coulde nothinge bee done in presence of the people wythoute great a doe therefore hee went into the iudgement hall and truely his intent is to acquite Christ but Christ himselfe offereth himselfe to be condemned that hee maye obey his father And this is the cause that hee maketh so litle aunswere seeing that he had both a fauourable iudge and one that woulde haue giuen eare vnto him willingly it was no harde matter for him to pleade his owne cause but he remembreth to what end he came into the world and whither he is now called of his father therfore he holdeth his peace willingly that he may not escape death Art thou the king of the Iewes Pilat would neuer haue moued the question concerning the kingdome vnlesse the Iewes had burdened Christ with this crime And Pilate taketh that which was of
all other most odious to the end that hauing ended that hee maye acquite the partie accused The aunswere which Christe maketh tendeth to this ende that there is no colour in that accusation So that it containeth a refutation made by the way as if hee should say there is a crime laid to my charge ridiculously whereof there cannot be the very least suspition in me Pilate seemeth to haue taken it grieuously that Christe had demaunded why he suspected him Therefore hee vpbraydeth vnto him disdainfully that what euill soeuer is it commeth of his owne nation I saieth he sit as a iudge they be no straungers but thine owne countreymenne which accuse thee therefore there is no cause why thou shouldest inwrappe me in your discorde Ye might liue quietly for me and the Romanes but yee your selues are vnto your selues a cause of trouble part wherof I am enforced to suffer against my will 36. My kingdome He confesseth in these wordes that he is a king yet he putteth away and purgeth the slaunderous reporte so muche as was sufficient to proue his innocencie For he denieth that there is any disagreement betweene his kingdome and the politike order as if he shuld say I am falsely accused as if I had assayed to trouble or alter somewhat in the publike estate I haue preached concerning the kingdome of God but that is spirituall Therefore there is no cause why ye shoulde suspecte me for an vsurper or one that desireth to attaine to a kingdome by ambition or vnlawfull meanes Christe vsed this defence being 〈…〉 before Pilate but the same doctrine is profitable for all the godly 〈◊〉 the ende of the worlde For if Christe his kingdome were earthlye it shuld be vnstable and subiect to falling because the fashion of this world passeth Nowe because it is called heauenly he dooth also defend and auouch the perpetuitie and continuaunce thereof So that if it so fall out that the whole compasse of the earth be weakened and subuerted our consciences shal cōtinue neuerthelesse stable if so be it they take heede vnto christ his kingdome not onely amongst mouinges and shakinges but also amidst horrible ruines and destructions If we bee tyrannously vexed by the wicked yet our saluation and safetie persisteth whole and sound vnto vs in the kingdome of Christ which is not subiect to the wil of men Finally sithence y e the world rageth cōtinually with continuall stormes the kingdome of Christ is separated thence wherein we must seeke for quietnes and peace Furthermore we are taught of what sorte the nature of this kingdome is For if it didde make vs happy according to the fleshe and did bring vs ritches pleasures and whatsoeuer is to be wished for the vses of this present life it should smel of the earth and the world but now how miserable soeuer our estate be to looke to yet perfect felicitie remayneth safe for vs. VVe doe also learne heere who those be which appertaine vnto this kingdome namely those who being renewed by the spirite of God doe meditate vppon the heauenlye life in holynesse and righteousnesse Although we must also note that it is not denied but that the kingdome of Christ is in this worlde For we know that it hath a place in our mindes as Christ saieth also in another place the kingdome of God is within you Luke 17. 21. But to speake properlye the kingdome of God which dwelleth in vs is as it were a stranger in the world because the estate therof is altogeather vnlike My seruaunts would surely fight He proueth that he had not ambitiouslye aspired vnto a kingdome because no man stirreth no man taketh weapon in hande For if any priuate man doe vsurpe vnto himselfe a kingdome it must needes be that he is ayded by seditious persons There appeareth no such thing in Christe therefore it followeth that hee is no earthly king But heere may a question be moued whether it be lawfull to defend the kingdom of Christ with weapons or no. For when as the Princes are commaunded to kisse the sonne Psal. 2. 11. they are not onely commaunded to submit themselues priuately vnto his gouernmente but also that they employ al their power which they haue to defend the Church and maintaine godlines First of all I aunswere that they deale disorderly and ignorauntly who deduct this consequence that the pure worshippe of God and the doctrine of the Gospell ought not to bee defended with weapons because Christ is not then defended in his owne person For Christ doth onely reason according to this present fact how friuolous that is which the Iewes had slaunderously layd to his charge And secondly although godlye kinges doe defende Christes kingdome with the sword yet this is done some other way then earthly kingdome are woont to be defended For as the kingdome of Christ is spirituall so it must be grounded in doctrine and the power of the spirit In like sorte is the edifying thereof finished For neither the lawes and edicts of men neither yet their penalties doe come vnto the consciences yet this letteth not but that princes may defende the kingdome of Christ accidentally partly whilest that they ordaine externall discipline partly whilest that they ayde the Church againste the wicked But it commeth to passe through the frowardnesse of the worlde that the kyngdome of Christ is rather establyshed by the bloud of Martyrres then by the helpe and ayde of weapons 37. Therfore Pilat said vnto him art thou then a king Iesus answered him thou saiest that I am a king To this end was I borne and to this end came I into the world that I may beare witnesse of the trueth whosoeuer is of the trueth he heareth my voice 38 Pilate saith vnto him what is trueth And when he had said thus he went out againe vnto the Iewes and said vnto them I find no fault in him 39. But ye haue a custome that I shuld let one loose vnto you at Easter will yee then that I let lose vnto you the king of the Iewes 40. Therfore they cried al againe saying not him but Barabbas and Barabbas was a murtherer 37. Thou saist that I am Although Pilat vnderstoode already by the former answer y t christ did chalēg to himself some kingdom yet christ affirmeth this self sāe thing more plainly being not cōtēt therwith he addeth an other sentēce which is as it were a certain sealing of that saying Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine seeing that he thought it worthie of so great asseueration or auouching This is a general sentence I was borne for this cause that I may bear witnesse of the truth yet it is especially to be applyed vnto the circumstance of this place But the wordes signifie thus much that this is a naturall thing for Christe to speake the truth and secondly that he was sent of the father to this end and that therfore this is his proper office
themselues with a wrong deuice of a blessed perfection Further he boroweth this similitude of the common vse of life For that was but a childish fantasie of Hierome suche others which doe wrest this to the praise of virginitie when as Christe had no other purpose then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming Therefore hee sayeth that he requireth nothing of vs but that which was woont to bee performed by friends at solemne mariages For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber But the summe of the parable tendeth to this that it is not sufficient for vs to be once bent and ready to our calling except we endure to the ende 2. Fiue of them were wise In the ende of the former chap. the Lord especially willed the stewards to be wise because it is mete that the greater burden any man beareth and the harder matters he dealeth in the wiselier he shuld behaue himself But now he requireth that all the children of God should be wise least by running forwarde without aduice they shuld cast themselues forth as a pray to sathan And he appoynteth this kind of wisdom that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life For though the time is short yet through the heat of our impatience it seemeth to be too longe also oure wante is suche as hathe neede of helpes euetye moment 5. Now while the bridegrome taried long That some wrest this sleping into the worst part as if the faithfull togither with others shuld giue themselues to slouthfulnesse and apply themselues to the vanities of the worlde is farre from the meaning of Christ and the course of the parable It were more probable to vnderstand it of death which ceaseth vpon the faithfull before the comming of Christe for we must not onely wayte for saluation nowe but when wee are dead and rest in Christe Yet I doe more simply vnderstand it of the earthly affaires wherein the faithfull are occupied of necessity so long as they dwell in the flesh And thoughe they should neuer forgette the kingdome of God yet the wythdrawing of them by the affaires of this world is not in vaine cōpared vnto slepe For they cannot be so throughly bent to meete with Christ but that diuers cares doe either withdrawe them or make them slowe or entangle them whereby it commeth to passe that wakinge they are somewhat a sleepe As concerninge the crye I take it to bee spoken Metaphorically for the sodaine comming For we knowe that as oft as any new or vnwonted thing commeth to passe menne vse commonly to be troubled The Lorde crieth vnto vs euery day that he will come vnto vs shortly but then the whole frame of the world shall sound foorth and hys fearefull Maiestie shall so fill the heauen and the earth that it shall not onely waken them that are a sleepe but shall bring foorth the deade out of theyr graues ◠And the foolish sayd to the wise Their too late repentance is heere reproued which feele not their wants before the gate is shutte against all remedies For they are therfore condemned of folly which prouide not for themselues for a long time because that they do carelesly please thēselues in their owne want and they doe so passe the time wherein they should make their gaine that they contemne the helpes which are offred them Therefore because they thinke not of getting oyle in time Christ scorning their ouer late knowledge declareth what punishments they shall receiue for theyr slouthfulnesse namely that they shall finde themselues empty and dry without fruite 9. VVee feare least there will not be enough for vs and you VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man according to his proper measure that they might mutually help ech others bestow that in cōmon which is laid vp with either of them and by this meanes is nourished in the Churche the holy societie of the members of the same But Christe noteth heere the time when the burdens being taken away he will call them all to his iudgement seat that euery manne may receiue according as he hath behaued himselfe in his body Therefore he doeth rightly compare that portion of grace receiued and layde vppe with euery man vnto prouision made for one manne in a iourney which will not serue sufficiently for moe Furthermore that whyche is presently added Goe yee and buy for your selues is not an admonition but an vpbraiding in this sense you had a time to buy before which you neglected for then it was best to prouide oyle but the want therof now cannot be recouered The Papistes doe very fondly gather heereof that the gifte of perseuerance is gotten by our owne power or industrie for in the woorde buying there is yet no price sette downe as it doth euidently appeare by the Prophet Isaiah chap. 55. 1. VVhere the Lorde callinge vs to buy requireth no recompence but sayeth that hee hathe wyne and milke in a readinesse which hee will giue freely Therefore there is no other meanes of getting then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course Neither must we seke here curiously how Christ sayeth that the foolish virgines went to buye for it signifieth nothing else but that all should be shut out of the kingdome of heauen which should not be ready at the very moment Mathewe 25. Marke Luke 21. 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shal be gathered all nations and he shall separate them one from an other as a shepheard separateth the sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the king saye to them on his right hande Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world 35. For I was an hungered and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me 36. I was naked and yee cloathed me I was sicke and yee visited mee I was in prison and yee came vnto me 37. Then shall the righteous answeare him saying Lorde when sawe we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when sawe we thee a stranger and lodged thee or naked and cloathed thee 39. Or when sawe wee thee sicke or in prison and came vnto thee 40. And the king shall answear and say vnto them Verely I say vnto you in
minde altogither corrupted should presently at the first instructions vppon the curssed crosse apprehend saluation and the celestiall glory For wyth what markes or ensignes did he see Christ adorned that he might lift vppe his minde to that kingdome And certainly this was as if hee shoulde clime out of the deepest helles aboue the heauens But to the flesh thys was but as a fable and to be laughed at to attribute to a man cast away and condemned whome the world could not abide a kingdome farre more noble then all earthly Empires Heereby we do gather how quicke the eyes of his mind were wherwith he beheld life in death height in ruine glory in reproache victorye in destruction and a kingdome in slauerie If that the theefe extolled by his faith Christe nowe hanging vppon the crosse and as it were ouerwhelmed with curssinge into a heauenly throane woe be to our slouthfulnesse if we doe not reuerence him nowe sitting at the right hand of God if we doe not fasten the hope of life in his resurrection if we go not into heauen whether he is entred Nowe if on the other parte wee doe consider what state he was in when hee besought Christe of his mercy his faith shall growe to further admiration with a torne body now almost with out life he waiteth for the last blow of the slaughter men and yet he reposeth himselfe in the onely grace of Christ. First whence hath he this hope of forgiuenesse but because that in the death of Christe which seemeth detestable to all other he conceiueth the sacrifice of a good sauour to be effectuall to wash away the sinnes of the worlde And where he with courage regardeth not his torments nay as it were forgetting himselfe is caried to a hope and desire of a better life it doeth farre passe the vnderstandinge of man VVherefore let vs not be ashamed to learne both mortification of the flesh and patience and excellency of faith and constancy of hope and zeale of godlinesse of this maister whome the Lord sette ouer vs to humble the pride of the flesh For the readilier that any man followeth him the nearer he shall so come to Christ. 43. Verily I say to thee Though Christ had not yet triumphed opēly ouer death yet he sheweth the effect frute of the same when he was most abaced And by this meanes he declareth y t he was neuer thrust out of y e power of his kingdō For nothing doth more notably nor more royally beseeme a diuine king then to restore life to them whiche are deade Christ therefore though he being stricken with the hand of God appeared in shewe to be a man halfe desperate yet because he ceassed not to be the sauiour of the world he was alwaies endued with a heauenly power for the performance of his office And first heere is to be noted hys incredible readinesse that without delaye hee accepteth the theefe so louingly and promiseth him that he shall be a partaker of the blessed lyfe VVherefore it is not to be doubted but that he is to admit wythout exception into his kingdome all whiche doe come vnto him VVhereof it may be assuredly gathered that we shall be saued if hee be mindefull of vs. Further it cannot be that he shoulde forgette them who doe commende theyr saluation to him If the theefe had so easie a passage into heauen because that when all things were in greatest extremitye he rested vppon the grace of Christ much more shall Christ the conquerour of death at this day reache foorth his hande out of his throne to vs that he may gather vs into the fellowshippe of life For it were absurde since the time that hee nailed to the crosse the hand wryting whyche was against vs and hath putte death and Sathan to flight and in his resurrection hath triumphed ouer the prince of the worlde that there shoulde not be as easie and as ready a passage from death to life for vs as for the theefe Therefore who soeuer being ready to die shall wyth a true faith commit the custodie of his soule to Christ he shall not be driuen off any long time to languish in suspence but Christ will accept his desire wyth the same kindnesse that he vsed towardes the theefe Therefore awaye wyth that stincking deuice of the Sophisters of the retaining of the pain when the fault is remitted for we see that Christ doeth presently deliuer from punishment him whome he freeth from guiltinesse Neither is that any lette that the theefe neuerthelesse beareth euen to the vttermost the punishment whereto he was appoynted For we must heere imagine no recompence which was in steed of a satisfaction for the appeasinge of the iudgement of God as the Sophisters do dreame but the Lord by corporall punishments doeth simply teache his electe to detest and to hate sinne Therefore Christ doeth as it were set vpon his lappe the theefe brought by fatherly correction to deny himselfe and sendeth him not to the fire of Purgatorie It is further to be noted with what keyes the gate of the kingdome of heauen was opened to the theefe For Popish confession or satisfactions were not here accoūted of but Christ was entreated with repentance and faith to receiue him that came willingly to him And heereby that is againe the better confirmed whych I touched euen nowe if any man shoulde disdaine to walke in the steppes of the theefe and to followe as he went before he is woorthy of eternal destruction because that with his vngodly pride he driueth himselfe frō entring into heauen And truely as in the person of the theefe Christe hath giuen vnto vs all a common pledge or assurance of obtaininge forgiuenesse so againe he vouchsafed that wretch so great honour that all men casting off their owne glory we should not glory but in the mercy of God alone If that euery one of vs would truely and earnestly search himselfe the great heape of our sinnes woulde woorthily make vs ashamed of our selues and it woulde irke vs to take this poore man who of meere grace obtained saluation as our guide and standered bearer Further as the death of Christe brought foorth the frute of the same then presently so we doe heereof gather that the soules when they doe depart from the bodyes doe remaine and liue otherwise the promisse of Christe shoulde be but a iest whyche he also confirmed wyth an oathe Yet of the place of Paradise lette vs not curiously and subtilly dispute Lette it suffice vs that who soeuer are by faith grafted into the bodye of Christe are partakers of his life and so after death shall enioy a blessed and a ioyfull rest vntill the perfect glory of the heauenly life shall fully be reuealed at the comming of Christ. One thing yet remaineth that he promiseth the theefe not to take away his present miseries nor to diminish any thing of his corporall punishment VVhereby we are admonished that the grace of GOD must not
but a little auaile to knowe who Christe is vnlesse this second thing shoulde be added thereunto what a one he will be toward vs and to what ende hee was sent of his father Heereby it commeth to passe that the Papistes haue only a shadowed Christ because they had a care to apprehende the bare Essenceâ— yet neglected they his kingdom which coÌ„sisteth in the power of sauing Furthermore in that Nathanael sayth that he is the king of Israel whose kingdome notwithstanding reacheth vnto the farthest partes of the worlde it is a confussion limited according to the measure of his faith for hee was not come so farre as to knowe that hee was appointed the king of all the worlde or rather that the children of Abraham shoulde be gathered together out of all places that all the whole worlde might be the Israel of God VVe to whom the largenesse of the kingdome of Christe is reuealed must leape ouer these straites In the meane season let vs exercise our faith by the hearing of the woorde according as did Nathanael let vs establish the same by all meanes possible and let it not remaine buried but let it breake forth 50 Iesus answered He doth not reprehend Nathanael as though hee had been too credulous but rather approuing his faith with his voyce hee promiseth vnto him and the rest greater arguments of confirmation Moreouer this was a speciall thing for one man to be seene vnder a fig tree of Christ who was absent and far from that place but nowe hee bringeth a proofe which should be common vnto all men and therfore 〈◊〉 turneth his talke as it were abruptly from one man vnto all 51 Yee shall see saith hee heauen open c. In my iudgement they errâ— greatly who enquire curiously after the time and place when and where Nathanael and the rest saw heauen open For he doth rather note a certaine continuall thing which should alwaies be extant in his kingdome â—â—â—â—esse that the Angels did somtimes appere vnto the Disciples which doe not appeare at this day I confesse that there was another maner of manifestation of the celestiall glory when Christ ascended into heauen then is now manifest vnto vs. But if we do well weigh that which was then done it is continually of force for whereas the kingdome of God was shut against vs before it was truely opened in Christ Heereof was there a visible figure shewed aswell to Stephen and the three disciples in the mount as vnto the other disciples in the asceâ—tioÌ„ of Christ But all the signes whereby God sheweth himself to be present with vs doe appertaine vnto the opening of heauen most of all when hee maketh vs partakers of himselfe vnto life The other meÌ„ber coÌ„cerning the Angels followeth They are saide to ascende and descende that they may be ministers of Gods liberalitie towarde vs. Therefore in this maner of phrase is set foorth the mutuall communication that is betweene God and men And we must thanke Christe for this benefite because without him the angels are rather our vtter enemies then our familiars those that are desirous to helpe vs. They are said to ascend descend vpon him not that they minister to him alone but because in respect of him and his honor they are carefull for the whole bodie of the church And I doe not doubt but that he alludeth vnto the ladder whiche was shewed vnto the Patriarche Iacob in sleep for that is truely perfoâ—rmed in Christe whiche that vision dyd shadowe Finally the summe of this place is seeing that all men were aliants from the kingdome of God the gate of heauen is set open vnto vs now that we may be Citizens with the Saintes and companions with the Angels and that they who are appointed keepers of our saluation doe come downe from blessed rest to helpe our miseries Chap. 2. 1 ANd the third day was there a marriage in Cana of Galilee and the mother of Iesus was there 2 And Iesus and his disciples were also called vnto the marriage 3 And when the wine had failed the mother of Iesus saith vnto him they haue no wine 4 Iesus saith vnto her woman what hast thou to doe with mee mine houre is not yee come 5 His mother saith vnto the ministers doe that which hee shall say vnto you 6 And there were there sixe water pots of stone set according to the purification of the Iewes containing euery one about two or three firkins 7 Iesus saith vnto them fill the water pots with water And they filled them vp to 〈◊〉 8 And he saith vnto them drawe now and carry to the gouernour of the feast And they bare 9 And when the gouernour of the feast had tasted the water that was made wine and hee knewe not whence it was but the ministers knewe that had drawen the water the gouernour of the feast calleth the bridegrome 10 And he saith vnto him euery man at the first setteth foorth good wine and when they are drunken then that which is worse but thou hast kept the good wine tyll 〈◊〉 11 This beginning of myracles did Iesus in Cana of Galilee and he shewed his glory and his disciples beleeued on him 1 There was a marriage in Cana of Galilee Seeing that this historie containeth the first myracle that Iesus did we must giue greate heede vnto it euen for this cause and for this one things sake must we wel consider thereupon Although as we shall see afterwarde there bee other causes which set foorth the same vnto vs. But the manifolde commoditie shall more plainely appeare in processe The Euangelist first nameth the place Cana of Galilee not that which was situate towarde Sarepta betweene Tyre and Sydon and was called the greater in comparison of this other which some doe place in the inheritance of the tribe of Zabulon other some doe assigne it vnto the tribe of Aser For â—erome doth testifie that euen in his time there stoode there a little towne of that name It is to bee thought that it was neere to the Citie Nazareth seeing that the mother of Iesus came thyther to the marriage It shall appeare out of the fourth Chapter that it was but a dayes iourney from Capernaum And also the nighnes of the Citie Bethsaida may be gathered theÌ„ce in that the Euangelist saith that after that Christe had been three dayes in those borders there was a marriage in Cana. It may be also that there was a thirde not farre from Hierusalem and yet without Galilee but because I am not certaine heereof I leaue it And the mother of Iesus It is to be thought that it was some of Iesus his kinsfolke that was maried For Iesus is here made his mothers companion VVhereas his disciples are called also it may be thence gathered how simplie and thriftilie hee liued because he liued together with them But this may seeme an absurd thing that a man beeing not very rich as may appeare by the want of
the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
For they had not only heard but also seene with their eies the miracles which though Christe held his peace shuld declare his heauenly and diuine power and also should proclaime him to be the Redeemer promised in times past Then is a confession added which thogh it be reported by Mat. in mo words yet the sense is all one Therfore Iesus saith that he is the Christ not that he might therby escape death but rather that he might inflame the rage of his enemies against him And because that then in that base estate he was despised almost brought to nothing hee foretelleth that at the length in his tyme he wil come with kingly maiesty that they shoulde feare him as a iudge whom now they cannot abide to acknowledge for the Sauiour The meaning therfore is y t they were greatly deceiued if by their present beholding of him they should iudge what he were for it beehoued him to be humbled and brought almost to nothing before he shuld appeare adorned with the ensignes and magnifical glory of his kingdom Hence also may a profitable doctrin be drawn which reacheth further For wheÌ„ce commeth the great security which the wicked is in whereof becoÌ„e they so froward to rebell but because the crucified Iesus is not of anye great account amongst them They are therefore to be called back to that horrible iudgement which by theyr vnsensiblenes they shal not escape And thogh they scofte at that which is said of the comming of Christ as at a fable yet the iudge himself doth not in vaine cite theÌ„ to his iudgmeÌ„t seat and he commaundeth them to be cited by the preaching of his Gospell that they may be thereby made the more inexcusable But this forewarning is for the speciall profit of the faithfull that nowe with the eies of hope they may seek for Christ in heauen sitting at the right hand of the father and may patiently waite vntill he come and withal be sure that the vngodly do not in vaine lift vp themselues against him in his abseÌ„ce for they shall be compelled to see him coÌ„ming aboue from heauen whoÌ„ now they do not onely despise but also tread downe in their pride The metaphor in the word right hand shold be well known for it is ofteÌ„ found in the scriptures And Christ is said to sit at the right hand of the father because that he is appointed chief king who shuld in his name gouerne the world as if that he held the second seat of honour and empire from him Christ therfore sitteth at the right hand of the father because hee is his vicar and this is therfore called the right hand of power because that GOD dooth nowe by the hand of his sonne execute his power and wil in the last day iudge the world 65. Thou the hie priest rent his clothes Hereby we see how those miracles wherby Christ testified his diuinity profited nothing amongst these wicked men But it is no meruaile that the son of God in the base estate of a seruant should be despised of them which were touched with no care of the promised saluation for except they had altogether cast off all feeling of godlines in their lamentable estate it was meete for them carefully to waite for the redeemer Now when they refuse him offered vnto them without inquiry do they not as it were extinguish asmuch as in them lieth al the promises of God And first the hie priest pronounceth Christe to bee a blasphemer then they doe al subscribe to it And this renting of clothes doth plainly declare how boldly and wickedly the profaine contemners of God do pretend a false zeale And this was a thing meete for the hie priest when he heard the name of God reprâ—achfully prophaned not only to burn with in to be vexed but to giue an open sign of detestatioÌ„ but refusing the examinatioÌ„ of it hee preposterously faigned the blasphemy of himself Yet in the meane season the faithlesse hipocrit by taking vpon him another persoÌ„ doth teach the childreÌ„ of God how much they shuld be grieued at blasphemies by his example he coÌ„demneth the vile sluggishnes of theÌ„ which are no more moued at the prophaning of religion then if they heard iesters to scof at fantasticall trifles 67. Then spat tâ—ey in his face Luke hath either inuerted the order of the hystory or els the Lord suffred so great reproches twise and the latter seemeth probable to me Yet I do not doubt but that the officers tooke the more courage the more insolently to spit vpon Christ to strike him after they saw that he was appointed to death by the former iudgment of the council But al these reproches tended to this ende that he shoulde seeme to bee nothing lesse like then to bee the prince of the prophets who could not keepe himself from blowes when he had a veile put ouer him But the prouidence of God turned this disdainfull dealing to a far other end for the face of Christ defiled with blowes spittings restoreth that image in vs which by sin was corrupt and blotted out Math. 26. Mark 14. Luke 22. 69. Peter sate without in the hal and a maid came to him saying thou also waste with Iesus of Galyle 70. But he denied before them al saying I wot not what thou saist 71. And when hee went out into the porch an other maid saw him and said vnto them that were there this man was also with Iesus of Nazareth 72. And againe hee denyed with an oath saying I know not the man 73. So after a while came vnto him they that stoode by and said vnto Peter surely thou art also one of them for euen thy speach bewraeth thee 74. Then began he to cursse himself and to sweare saying I knowe not the man and immediatelye the cocke crew 75. Then Peter remembred the words of Iesus which had said vnto him before the cock â—owe thou shalt denye mee thrise so he went out wept â—â—â—terly 66. And as Peter was beeneath in the hal there came one of the maides of the hye priest 67. And when shee saw Peter warming himself she looked on him and sayde thou wast also with Iesus of Nazaret 68. But he denyed it saying I know him not neither wot I what thou saiest Then hee went out into the porch and the cocke crew 69. Then a maid saw him againe and beganne to saye to them that stoode by this is one of them 70. But he denied it again anon after they that stood by said againe to Peter surely thou art one of them for thou art of Galile and thy speach is like 71. And hee beganne to cursse and swear saying I know not this man of whom he spake 72. Then the second time the cock crew Peter remembred the word that Iesus had said vnto him before the cock crowe twise thou shalt denye me thrise and waying that with himself he wept 55. And when they had kind led
lawes and punishmentes But in this order doe men profite when they do rashly of themselues deuise wayes to serue God when as nothing shoulde be attempted but by the prescript rule of his worde that vnder the pretence of honour they doe oft serue him with reproches VVherefore we must keepe this sobrietie not to offer any thyng to God except that he require it For he is so farre from being delited with prophane giftes that they doe rather prouoke his wrath 19. Also when he was sette downe Thoughe that the meditation by day might haue beene the cause of that dreame yet without doubte Pilates wife suffered not these troubles naturally as it doeth daily befall to vs but by the speciall instincte of God They haue commonly thought that the deuill suborned this woman to the end that he might hinder the redemption of mankinde The which is not likely when as by his drift the Priestes and Scribes were so earnest to destroy Christ. Therfore is must rather be taken thus that God the father diuers wayes approoued the innocencie of Christe that it might appeare that he died for the cause of others euen for ours And therefore his will was that he shoulde be so oft cleared by Pilates mouth before hee was condemned that a lawfull satisfaction for our sinnes might appeare by his vndeserued condemnation But Mathew doeth especially report this least any manne shoulde wonder at this so carefull an endeuour of Pilate while he striueth in the tumult of the people for the life of a man despised And certainly God by the troubles which his wife had in the night stirred vp him to defēd the innocencie of his Sonne not that he would deliuer him from death but onely that hee might testifie that hee was humbled to beare the punishment due to others which he hadde not deserued But of dreames which are as visions I haue spoken other where 20. But the chiefe priests The Euangelist noteth the chiefe authors of the mischief not that the people which was pricked on forward by others should be excused by lightnesse of credite but that we might know that they were not of themselues bent against Christ but while they sought to pleasure the Priestes they as well forgatte all equitie and modestie as their owne saluation And heereby we are taught howe hurtfull it is to haue the vngodly in authority who can easily tourne the common people then whome nothing is more vnconstant hither and thither to any offence The purpose yet of the Euangelist must be noted that the people so earnestly desired to haue Christ put to death not that he was so odious amongest them but because that the greater part ambitiously desiring to yeelde to their Prelates without respecte of equitie set their tongue as it were on sale to the vngodly conspiracie of a fewe 22. VVhat shal I doe then with Iesus Because that Pilate saw them so blind and madde that with their great shame they doubted not to delyuer so notable an offender from death hee endeuoureth by an other meanes to touche them that so he might bring them backe to the right way for that the death of Christ should bring shame vppon them because that it was commonly reported of Iesu that he was a king and the Christ as if he shuld haue sayd If you haue no pitie of the man at the least haue regarde of your owne honour for straungers will commonly thinke that by the punishment of him all you are corrected But the heate of theyr cruelty was not by this meanes appeased but y t they wold go forwards rather to bee enemies publikely to themselues then priuately to Christe Therefore after Marke that Pilate mighte vrge them the more hardly hee sayeth that they also called Iesus a kinge declaring this title to be so common as if it had beene his vsuall surname But all shame being cast a side they doe boldly vrge the death which drewe with it the ignominis of the whole nation Iohn doeth report their answeare which our three doe conceale namely that they haue no king but Caesar. So they hadde rather be depriued of the hope of the redemption promised them and to be brought into perpetual slauerie then to take the redeemer offered them from God LV. 16. I will therefore chastice him and let him loose If that a light offence was cōmitted not worthy of death the Romane gouernours were wont to beat him which had so offended with rods and this kinde of punishmēt was called a chastisement Therfore Pilate doth vnrighteously who freeing Christ from al offēce wold yet punish him as if he were conuict of some smal crime For he doth not only testifie that he found no fault in him worthy of death but he saith that his innocency is without exception Therfore why doth he whip him But this is the vse of earthly men whom the spirit of God hath not confirmed in the constant way of righteousnes although they desire to mainteine equitie they are enforced to yeeld to smal iniuries And they do not only account this as a iust excuse for thē that they fel not into a most grieuous sin but they doe chalenge thēselues to be praise worthy for that their clemency because they somwhat spared the innocent But they do not consider that righteousnesse which is more pretious then the life of men is violated as wel with rods as with the axe As concerning the sonne of God if he had beene in this maner dismissed he hadde borne the reproache of the rods without the worke of our saluation but on the crosse euen as in a most royall chariot he hath triumphed ouer his ennemies and ours But I do wish that the world were not at this day filled with many Pilates for we doe see that same fulfilled in the members which was begun in the head VVith the same cruelty which the Iewish priests cried out that Christ should be put to death doth the Popish clergy persecute his seruaunts And many iudges doe willingly yeelde to their rage to make themselues their butchers but they which doe abhorre to shed bloude that they may deliuer the innocent from death they do whip Christ himselfe the only righteousnesse of God For what is it else to compel the seruaunts of God for the redēption of life to deny the gospel but to make the name of christ subiect to rods In y e mean season they pretēd the violēce of his enemies as if that by this colour their faithlesse fearefulnesse were well couered which if it could not be excusable in Pilate it deserueth great detestation in them But though our three Euangelists do omit this yet it appeareth by Iohn that Christ was beatē with rods when as yet Pilate sought to preserue his life that the wofull sight might appease the rage of the people Yet Iohn addeth withall that it could not be appeased vntill the authour of life was put to death Mathew 27. Marke 15. Luke 23. 24. VVhen Pilate sawe
should haue sayd how weake soeuer the ministers of the Gospel be and haue want of all thinges he will be their chiefe captaine that they may become conquerours ouer all the assaults of the world As plaine experience teacheth at this day that Christ in a secreat maner doeth woorke woonderfully so that the Gospell preuaileth against innumerable lets So much the lesse is the wickednesse of the Popishe cleargye to be borne with while they doe lay this coulour vppon their sacrilegious tyrannye They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ no otherwise then as some common souldiour woulde let out his labour to hire to other captaines and not rather retaining the authority wholely to himselfe testifieth that he will be a defender of his doctrine so as his ministers in him may hope to be conquerours of the whole world Mathew Marke 16. Luke 24.  19. So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hande of God 20. And they went foorth and preached euery where And the Lorde wroughte with them and confirmed the woorde with signes that followed Amen 50. Afterward he led them foorth into Bethania and lifte vppe his handes and blessed them 51. And it came to passe that as he blessed them he departed from them was caried vp into heauen 52. And they worshipped him and returned to Ierusalem with great ioye 53. And were continually in the temple praisinge and landing God Amen 19. So after the Lorde Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde he speaketh no woord of his ascension into heauen Marke also maketh no mention of the place and of the maner both the which are expressed by Luke For he sayeth that the disciples were led out into Bethania that from the mount of Oliues from whence the Lord had come to beare the ignominie of the crosse he might ascend into his celestiall throne And as he would not be seene generally of all menne when he was restored to life so he admitted not al to be witnesses of his resurrection into heauen because that he would that this mysterie of the faith shoulde rather be knowen by the preaching of the Gospell then to be seene with eyes It followeth in Luke that Christe lifting vp his handes on hie blessed the Apostles VVhereby he teacheth that the office of blessing which vnder the lawe had beene committed to the Priests doeth truely and properly belong to him VVhen men do mutually blesse themselues that is nothing else then to pray for their good But the reason is farre otherwise with God who not onely fauoureth the requests but with his only becke performeth what soeuer is to be wished for vs. But sith that he is the only authour of all blessing yet that his grace might be the more familiar his will was that the Priests in the beginning shuld as mediators blesse in his name So Melchisedec Gen. 14. 19. blessed Abraham and in Numerie 6. 23. there is set downe a perpetuall law for this matter To the same also appertaineth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes the 7. verse the Apostle sayeth that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Now when Christ the true Melchisedec and the eternall Priest came into the light it was meete that in him shoulde be fulfilled that whiche was shadowed by the legall figures as Paule also teacheth Ephes. 1. 3. that we are blessed by God the father in him that we might become rich in all heauenly good things Therefore he once blessed the Apostles openly and with a solemnerite to the ende the faithfull might cary themselues the next way to him if they desire to be partakers of the grace of God In the lifting vp of handes there is an olde ceremonie described which we knowe the Priests vsed in times past 52. And they woorshipped him By the woorde woorshipping Luke doeth first declare that the Apostles were put out of doubt because that the maiestie of Christ appeared then on euery side so that nowe there coulde be no doubt of his resurrection Furthermore for the same cause they began to woorship him with greater reuerence then when they enioyed his company vpon the earth For the worship wherof he speaketh now it not onely as to a master or to a Prophet neither as to one only halfe knowen to be the Messias but it was yeelded as to the king of glorye and iudge of the world But because that Luke was purposed to extend his hystorie longer he only sayeth briefly what the Apostles should doe for ten dayes But the summe is that throughe the feruencie of ioye they brake out openly into the praises of God and were daily in the temple Not that they passed the nights and the daies there but because they frequented all the assemblies and were present at the appoynted and solemne houres to yeelde thankes vnto God Also this diligence is opposed to the feare which kept them before shut vp hidden in the house MARKE 19. And sate at the right hande of God I haue in other places declared what this speache shoulde meane that is Christe is lifted vppe on hye that he may be aboue Aungels and all creatures that the Father might gouerne the worlde by his hande that to be shorte euery knee might bowe before him Therefore it is as muche as if hee shoulde be called Gods vicare who supplieth his personne VVherefore it is not conuenient that some certaine place should be imagined when as the right hand doeth Metaphorically signifie the second power from God And Marke added this purposely that wee mighte knowe that Christe was not receiued into the heauens that hee might enioy a blessed rest farre from vs but that he might gouerne the world for the saluation of all the godly 20. And they went forth Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke that the voyce of a smal a base company of men thundred forth euen to the vttermost ends of the world For the more incredible the matter was the more certainly appeared y e myracle of the heauenly power Al men thought that Christ by the death of the crosse was either vtterly ouerthrown or so ouerwhelmed that ther shuld be no mention of him at any time but reprochful detestable The apostles whom he had chosen to be his witnesses filthily forsaking him had hidden thēselues in the dark the ignorance rudenes of them was so great and also the contempt so great that they durst scarce speake abrode VVas there any hope of men vnlearned and of no accoūt yea of runnagates that by the soūd of their mouth they shuld bring so many dispersed vnder the Empire of a man crucified
for the power of GOD without Christe Hee sheweth him greater workes then these His meaning is that the myracle which he shewed in the curing of the man was not the chiefest of the workes which were giuen him in charge by his father For he had only giuen them a small tast there of that grace whereof he is properly both the minister and the authour to wit that hee may restore life to the worlde VVhen he addeth that yee may maruell hee toucheth by the way their vnthankfulnesse because they did contemne that so excellent a token of the power of God as if he should say how dull and blockish soeuer you bee those thinges which God shall bring to passe by mee hereafter shall enforce you to wonder whether you will or no. Yet it seemeth y t this was not fulfilled seeing that we know that in seeing they sawe not like as Iesaias saith also 6. 9. that there probate are blind when they behold the light of God I answere that Christe spake not in this place of their affection but did onely note how valiantly he would afterwardes proue himselfe to be the sonne of God 21 For as the father He doth here briefly set downe what manner of office was giuen him of his father For although he seemeth to choose one kynde yet is it a generall doctrine wherein he sheweth that hee is the authour of life And it containeth in it self life and righteousnes and all the giftes of the holy Ghost and all the partes of our saluation And truly it was requisite that this myracle shoulde be such a special testimonie of Christes power that it might bring foorth that common fruite namely that it might open the gate vnto the Gospell VVe must farther note after what sort Christ giueth vs life For he found vs all dead therefore it was needefull that he shoulde begin at the resurrection Yet notwithstanding it is not superfluous that he ioyneth two wordes together Because it were not sufficient for vs to bee deliuered from death vnlesse Christ did restore life vnto vs fully and perfectly Furthermore he maketh not this life common to all men For he saith that he giueth life to whom he will wherby he meaneth that hee doeth vouchsafe to bestow this grace peculiarly only vpon certaine men that is the elect 22 For the father He doth now more plainly expresse the general thing it selfe that the father doth gouerne the worlde in the sonnes person doth by his hand rule For the Euangelist taketh iudgement for gouernement and power according to the phrase of the Hebrewe tongue Now we know what is the summe that the father hath deliuered the kyngdome to Christ that he may gouerne heauen and earth at his pleasure But this may seeme to bee a very absurd thing that the father hauing resigned vppe the right of his gouernment shoulde sit idle in heauen like some priuate man The answere is easie that this is spoken not so much in respect of God as of men For there is nothing changed in God whilest that hee hath made Christe the chiefe king and Lord of heauen earth For hee himselfe is in the sonne and he worketh in him But because when as we will ascende vnto God all our senses doe by and by faile Christe is set before our eyes as the visible image of God who can not bee seene There is no cause therefore why wee should wearie our selues in vaine with seeking out the secrete places of heauen seeing that God doth prouide for our infirmitie when he sheweth himselfe nigh vnto vs in the person of Christ But rather when as we haue to deale concerning the gouerning of the worlde the estate of our selues the heauēly ayde of our saluation let vs learne to turne our eyes vnto Christe alone like as al power is commited vnto him and in his face appeareth god the father who shold otherwise be hid far away least y e bare maiestie of God doe swalow vs vp with his infinite brightnesse 23 That all men may honour This member doth sufficiently confirme that which I touched of late that GOD doth not so reigne in the person of Christ as if he were at ease in heauen as sluggish kings are wont to do because he doth declare his power in Christ and doth shewe himselfe to be present For what other thing doe these wordes signifie that al may honour the sonne saue only that the father will bee acknowledged and worshipped in the sonne Therefore it is our dutie to seeke God the father in Christ there to beholde his power there to worship him For as it followeth immediately after hee that honoureth not the sonne defraudeth god of his lawfull honour All men do confesse that God is to be worshipped and this sense being naturally ingrafted in vs hath taken suche deepe roote in our heartes that no man dare absolutely denie God his honour in the meane while the mindes of men do vanish away by seeking God without the way Hence came so many feigned gods hence came so many peruerse worshippings Therefore we shall finde the true God no where els saue only in Christ neyther shal we worship him aright any other way saue only by kissing the sonne as Dauid teacheth For as Iohn witnesseth els where 1. Iohn 2. 12. he that hath not the sonne he lacketh the father also The Turkes and Iewes doe with gorgeous titles adorne the God whome they worship but wee must note this that the name of god being separated from Christ is nothing els but a vaine fiction Therefore whosoeuer wil haue his worship to be approued of the true God let him not turne aside from Christe Neither was the estate of the fathers vnder the lawe any other For although they did beholde Christ obscurely vnder shadowes yet GOD did neuer reueaie himselfe without Christe But nowe since that Christe was reuealed in the sleshe and made our king all the worlde must bow their knees vnto him that it may bee subiect to GOD. For seeyng that GOD the father hath commaunded hym to sit at his ryght hande he that imagineth God without Christe hee lameth him of the one parte of hymselfe 24 Hee that heareth my worde Here is expressed the manner and order of the worship least any man should thinke that it is placed in some externall ryte onely and in frioulous ceremonies For the doctrine of the gospel is vnto Christ as a scepter wherewith he doth gouern the faithful which are put vnder him by the father And this definition is principally to be noted There is nothing more common then the false profession of Christianitie For euen the Papistes who are the most deadly enemies of Christ doe yet notwithstanding too boldly brag of his name but Christe doth in this place require no other honor at our hands saue only that we obey his gospel VVherupon it followeth that what honor soeuer y e hypocrites do giue vnto Christ it is nothing els but y e traiterous
as appertaining vnto the kingdome of God bee iudged dead And Paule declareth this death at large Ephe. 2. 1. and 4. 17. when as hee saith that we are estraunged froÌ„ the pure sound reason of the minde and that being enemies vnto God with all the affection of our hearte and aduersaries of his iustice that we wander in darkenesse beyng blinde we are giuen to wicked concupiscence If there be no force in a nature that is so corrupt to desire righteousnesse it followeth that the life of God is quite extinguished in vs. So that the grace of Christ is the true resurrection from death Furthermore we haue this grace giuen vs by the gospell not that the outwarde voyce hath so great force which doth oftentimes beate the eares in vaine but because Christ doth speake vnto our heartes within by his spirite that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead but he meaneth only the elect whose eares God doth bore through and open that they may heare the voyce of his sonne that it may restore them to life Yea Christ doth distinctly in his words coÌ„mend vnto vs a double grace when he saith The dead shall heare the voyce of the son of God and they that shall heare shall liue For it is no lesse contrary to nature for the dead to heare then to bee called againe to life from which they were fallen Therefore both of these are properties of the secrete power of God VVhen he saith The houre shall come and now is he speaketh as of a thing before vnaccustomed And truly the publishing of the Gospell was a newe and sodaine resurrection of the worlde If any man aske this question whether the worde of God did not alwayes giue life to men or no wee may readilie answere that the doctrine of the lawe and the prophetes forasmuch as it was appointed for God his people it rather had this office to nourish those in life who were begotten to God then to bring them backe againe from death But the estate of the Gospel was otherwise whereby the Gentiles who were before aliants from the kingdome of God separated from God depriued of all hope of saluation were gathered into the fellowship of life 26 For as the father Hee sheweth by what meanes his voyce hath so great force to wit because he is the fountaine of life and doth powre out the same by his voyce into men For wee should not haue life from his mouth vnlesse the cause and originall thereof were in his power For God is not only said to haue life in himselfe because he liueth alone through his owne and inward power but because hauing in himselfe the fulnes of life he quickeneth all thinges And this truly doth properly appertaine vnto God as it is Psal. 36. 9. VVith thee is the VVell of life But because the maiestie of God as it is set far off froÌ„ vs might be like to an hidden secrete spring therfore did it shewe it selfe in Christ. Therfore we haue a readie and common well out of which wee may draw This is the meaning of the words because God would not haue life to be hidden with him as it were buried he therefore powred it out into his sonne that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ inasmuch as he was manifested in the flesh 27 And hath giuen him power Hee repeateth this againe that the gouernment was giuen of the father that hee may haue full power of all things both in heauen and earth exoâ—sia doth in this place signifie dignitie and iudgement is taken for gouernment As if he should say that the sonne is made of his father a king that he may gouerne the world and exercise his fathers power The reason which followeth immediately is principally to be noted Because he is the sonne of man For his meaning is that hee commeth vnto men adorned with so great power that he may impart vnto them that which he receiued of his father Some do think that that which is here spoken is all one with that of Paule Phil. 2. 7. That Christe when he was in the forme of God did make himselfe of no reputation taking vpon him the shape of a seruant and did humble himselfe vnto the death vpon the crosse VVherefore God hath also highly exalted him and giuen him a name aboue all names that euery knee may bowe before it c. But I doe make it to reache farther that Christe inasmuch as hee was man was appointed of the father to be the authour of life that we might not seeke farre for it For Christe did not take it to himselfe as if he needed the same but that he might inrich vs with his plentie The summe is that that was reuealed vnto vs in Christ as he was man which was hidden in God that the life which before could not be attained vnto is now in readines And whereas some doe knit this reason vnto the member following hauing pulled it away from his owne text it is farre set and contrary to Christ his meaning 28 Maruell not at this He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection For it is no harder matter for the bodies to be raysed vppe then for the soules I answere that here is no coÌ„parison made betwene the greater the lesser according to the thing it selfe but according to the meaning of men For as they are carnall they maruell at nothing but that which is carnall and visible Hereby it coÌ„meth to passe that they doe carelesly passe ouer the resurrection of the soule do more woÌ„der at the resurrectioÌ„ of y e flesh And also this our blockishnes causeth those things to be more of credite which can be seen w t the eyes theÌ„ those whiche caÌ„ be coÌ„ceued by faith only because he maketh meÌ„tioÌ„ of the last day y t restraint is no loÌ„ger added And now is but he doth absolutely say that y â— time shal once be And here meteth vs another obiectioÌ„ for althogh the faithful do wait for the resurrectioÌ„ of the bodies yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death because the bodies shall in time to come ryse out of the graues And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is as they say vnknoweÌ„ I answere that Christ doth in this place boast of his power amongst the reprobate that he may declare that the perfect restoring of all things was commanded by the father as if he shold say that which I say I haue now begun I wil once finish before your face And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel that is
and made meete with his owne hand Secondly he vseth the helpe of menne to further or preserue the kingdome of Christ in such sorte that he alone doth begin and accomplish all things through their meanes by the power of his spirite He that commeth in the name of the Lord. VVee must first marke what this phrase meaneth To come in the name of the Lord. Hee commeth in the name of the Lord who intrudeth not himself rashly nor vsurpeth to himselfe the honour falselye but being rightly called hath GOD to be the guid and authour of his actions This title belongeth vnto all y e lawfull ministers of God That Prophet commeth in the name of God who being directed by the spirit of god deliuereth that doctrine sincerely vnto men which he hath receiued from heauen The king commeth in the same name by whose hande god doth gouerne his people But because the spirit of y e Lord rested vpon Christ and he is the head of all and because whosoeuer haue been appoynted to rule the Church they haue been subiect to his power and gouernement yea they are but streames flowing from this fountaine he is properly said to haue come in the name of the Lord. Neither doth he only excel others in the degree of gouernment but because god doth wholy reueale himselfe vnto vs in him For in him dwelleth the Godhead bodily as saith Paule Col. 2. 9 and hee is the expresse image of God Finally he is the true Immanuel VVherefore he is saide to haue come in the name of God by a singuler kinde of right because God reuealed himself by him not in part as before time by the Prophets but in whole Therfore we must begin with him as at the head wheÌ„as we wil speake good of the ministers of God Now because the false Prophetes doe proudly boast of the name of God and doe vaunt themselues vnder this false colour whereas notwithstanding they are carried through the vehement motion of the Diuell to destroy the Church we must vnderstand the opposition that the Lord may scatter them abroade and bring them to naught So that we cannot blesse Christ but we must curse the Pope and that sacrilegious tyrannie which he hath set vp against Christe Hee shaketh his curses against vs as thunder bolts and lightning with great force yet may we safely contemne them as vaine and proud wordes On the contrarie the holy Ghoste setteth down in this place an horrible curse wherwith he may be drowned euen in the deepe pit of hell with all his glory and pompe Neither hath he need of any high Priest to pronounce a curse against him seeing that Christ did once endow children with this power when as hee confirmed their crie as the other Euangelists doe say 14 And when Iesus had found a young Asse The other Euangelistes doe more distinctly set downe this part of the historie namely that Christ sent two of his Disciples to fet the Asse It was enough for Iohn who writ the last of all briefly to note the summes of the things which were handeled by the rest alreadie Hereby it commeth to passe that he omitteth many circumstances And the show of contrarietie which troubleth many is easily taken away VVhereas Matthew saith that Christe sate vpon an Asse and her colte it must bee taken as spoken by Senâ—â—dâ—â—he Some doe thinke that he sate first vpon the she Asse and afterwarde vpon her colt froÌ„ this their surmise they draw an allegorie that he sate first vpon the Iewish people which had been long time accustomed to beare the yooke of the lawe and afterward he made the Gentiles subiect vnto him as a wilde and young Asse But that is simply true that Christ did ride vpon an Asse which was brought together with his damme hereunto do the wordes of the Prophet agree who hath a repetition which is common enough amongst the Hebritians which expresseth one thing twice in diuers wordes vpon the Asse saith he and vpon the câ—lte of the Asse accustâ—â—med to the yoke Our Euangelist who studieth to be briefe omitomitting the former member doth only bring in the latter Furthermore the Iewes themselues are enforced to expound the prophesie of Zacharie conteined in the nienth chapter nienth verse which was theÌ„ fulfilled of the Messias And yet they doe mocke vs because being deceiued with the shadow of the Asse we giue the honour of the Messias vnto the sonne of Mary But our faith leaneth vnto farre other testimonies Neither doe we whenas we say that Iesus is Christ begin heere because he came to Ierusalem sitting vpon an Asâ—e For there appeared in him such glory as became the sonne of God as wee haue had before in the first chapter And his diuine power appeared chiefly in his resurrectioÌ„ But we must not despice this confirmation that God did by his wonderful prouidence as it were set open before all men as vpon a stage the prophesie of Zacharie which was fulfilled by that entrance Feare not In this sentence of the prophete as the Euangelist repeateth it we must first note that our mindes cannot be in quiet by any other meanes and that weâ— are not deliued from feare trembling by any other meanes saue only when as Christ doth reigne amongst vs. The Prophete vseth other wordes for he exhorteth the faithfull to be light and glad but our Euangeliste hath expressed howe our mindes reioyce with true ioy namely when as we are deliuered from feare wherewith all men are tormented vntill such time as being reconciled vnto God they haue that peace which proceedeth from faith Rom. 5. 1. Therefore we haue this goodnesse through Christ that being deliuered from the tyranny of Satan the yoake of sinne being broken giltinesse being dissolued death being abolished we doe freely make our boast trusting to the ayde of our king vnder whose tuition whilest we are we need not feare any daunger not that we are void of feare so long as wee liue in the worlde but because that hope which leaneth vnto Christ surpasseth all feare VVheÌ„ as Christ was as yet farre off the Prophete commaunded the godly of that time to be mery and ioyfull because he should come Behold saith he thy king shall come therefore feare not Now sithence that he is come so that wee doe enioy his presence we must so much the more valiantly wrastle with feare that being safe from our enemies wee may worship our king meekly and ioyfully The Prophete spake in his time vnto Syon because the house and seate of the Churche was there God hath now gathered vnto himselfe a Church out of all the whole world yet this promise is properly directed vnto the faithfull who submit themselues vnto Christ that he may reigne in them In that he bringeth in Christ riding vpon an Asse he giueth vs to vnderstand that his kingdom shal be void of worldly pompe gorgeousnesse riches and might and that it was requisite that that should be shewed
who doth not thinke that he is conuersaunt amongest his weake brethren vpon that condition that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie VVe must also note that Christ telleth them that he had giuen them an example Neither must we make all his facts examples in generall that we may follow them The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing wherfore it is no lesse peruers emulation then if they did assay to flie into heauen Moreouer whereas they ought to haue followed Christ they became Apes rather then followers They ordeine euery yere a publike washing of the feete as it were vpon a stage so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently when they haue done this they suffer themselues freely to contemne their brethren And not that onely but after that they haue washed twelue mens feete they pull in peeces all Christes members cruelly and so consequently do euen spit in Christ his face VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our brethren 16 Verily verily I say vnto you These are prouerbiall sentences the vse whereof reacheth farther which notwithstanding are to bee applyed vnto this present circumstaunce VVherefore they are deceiued in my iudgement which take them generally as if Christe did in this place exhort his disciples to beare the crosse for this is true that he vsed them for his purpose Hee addeth afterwarde that they are blessed if they know them and doe them For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far that they may become like to their head It is rather a vaine imagination whilest that we beholde Christe and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vnto his brethren in all respects and many men doe also exercise themselues sleightly and coldly in the duties of loue it appeareth heereby how farre we are as yet froÌ„ the full light of faith 18 I speake not of you all I knowe whome I haue chosen but that the Scripture may bee fulfilled hee that eateth bread with mee hath lifted vppe his heele agaynste mee 19 Now I tell you before it be doone that when it is done you may beleeue that I am 20 Verily verily I say vnto you he that receiueth if I shal send any he receiueth meâ— and he that receiueth me receiueth him that sent mee 18 I speake not of you all Hee giueth them to vnderstand againe that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple and this doth he partly for Iudas his sake to the ende he may make him the more inexcusable partly because of the rest of the companie least Iudas his fall doe subuert any of them Neither doeth he only encourage them to stand neuerthelesse in their calling though Iudas doe fall but because the felicitie whereof he make mention is not common to all men hee teacheth that it is so much the more earnestly to be desired and that we must so much the more constantly abide therin Nowe hee attributeth this thing to their election in that they shall stand For as mans power is fraile it should yeeld at euery blast and should fall with euery vehement motion vnlesse the Lorde did vphold it with his hand and because he gouerneth those whom he hath chosen what engines soeuer Satan doth erect against them yet shall he not preuaile but they shall perseuere firme and constant euen vntil the end Neither doth he only affirm that they must confesse y t they receiue perseuerance froÌ„ their electioÌ„ but also the beginning of godlines How coÌ„meth it to passe that one man doth more addict himselfe vnto the worde of God then another euen because he is elected Againe how commeth it to passe that the same man goeth forwarde in the right course of godly life saue only because Gods purpose is stable and that he will finishe the worke which he hath begunne with his â—ande Finally this is the fountaine of the difference betweene the children of God and the vnbeleeuers that the former sort are drawen vnto saluation by the spirit of adoption the other are carried headlong into destruction by their vnbrideled flesh Otherwise Christ might haue saide I knowe what euerie one of you will be And to the end they may arrogate nothing to themselues but may rather acknowledge that they differ from Iudas by grace only and not by their owne power he setteth before them free election that in it they may be grounded VVherefore let vs learne that all the partes of our saluation doe depend thereupon And whereas hee reckoneth Iudas in another place amongest the elect it is another manner of speech not contrary For he speaketh in that place of the temporall election whereby God appointeth vs vnto some certaine kind of work as Saul who was elected to bee a king yet was he a reprobate But Christ intreateth now of the eternall election wherby we are made the children of God wherby God hath predestinated vs vnto life before the worlde was made God doth sometimes adorne the reprobate with y e gifts of the spirit that they may execute that function whereunto they are called So princely vertues do appear for a time in Saul so Iudas did excel in such notable gifts as were meet for an Apostle of Christ. But y â— sanctificatioÌ„ of the spirit which y e Lord doth vouchsafe to bestow vpon none saue only his children is farre vnlike to these For he renueth them in minde and heart to the ende they may bee holy and without blame in his sight Secondly it hath a liuely roote in them which can neuer be plucked vp because God doth not repent him selfe of his adoption In the meane season this remaineth sure and certaine that it is the gift of Gods election that whenas we haue embraced Christ his doctrine by faith we doe also followe it in life and that this is the onely cause of our blessednes whereby we are distinguished from the reprobate that they being destitute of the grace of the spirite do wickedly perish we haue Christ to be our keeper who gouerneth vs with his hand defendeth vs with his power Furthermore Christ giueth in this place an euident testimonie of his diuinitie First of al when he saith that he iudgeth not after
guiltie So those menne muste needes be carried hither and thither and drawn into contrarye and diuerse opinions who haue not so much courage as to defende that with inflexible constancy which is true and right All of vs condemne Pylate neuerthelesse it is a shame to say how many the worlde hath who are like to Pilate who do not only whip Christ in his members but also in his doctrine Many to the end they may deliuer those from death which labour for the Gospel do cause them wickedly to denye Christ what other thing is this then to set Christe to be mocked that hee may lead an infamous life Othersome whiles they gather a fewe thinges out of the Gospell which they can like of doe pull in peeces al the whole Gospell They thinke there is some great acte done if a few grosse abuses be ameÌ„ded but it were better that doctrine shuld be buried for a season theÌ„ that it shuld be thus scourged For it shal spring againe in despite of the deuil and al tirantes but it is of al other the hardest matter to haue it restored to the puritie thereof when it hath beene once corrupted 2. The soldiours platting Questionlesse this was done at the commandement of Pylate to the end hee might put the sonne of God to rebuke and shame because he had made himselfe a king and that to fulfill the madnesse of the Iewes as if he had beene perswaded that they did lawfully accuse Christ. Yet the wickednes and wantonnes of the soldiours dooth goe beyond the commaundement of the iudge like as the wicked so soone as they haue any opportunitie offered them to doe euill doe catch the same greedily The crueltie of this nation was woonderfull whose mindes so dolefull a spectacle did not moue with pittie but God is the gouernour of al this that he may reconcile the worlde vnto himselfe by the death of his sonne 6 Take ye him He would not deliuer Christ into their handes neyther yet suffer them to doe vnto him what they thought best He doth onely deny that he was their hangmanne which appeareth by the reason that is added immediately where he saith that he findeth no fault in him as if he should say that he will neuer be perswaded to shed innocent bloud for their sakes VVhereas the Priestes and officers alone desire to haue him crucified it appeareth thereby that there was not suche furye in the people saue onely inasmuch as it was afterward enflamed with these fannes 7. The Iewes answered him we haue a law and according to our law he ought to die because he hath made himself the sonne of God 8. Therfore when Pilat heard this word he was the more afraid 9. And he entred againe into the common hall and said vnto Iesus whence art thou but Iesus gaue him no aâ—sâ—ere 10. Then Pylat said speakest thou not to me knowest thou not that I haue power to crucifie thee and power to loose thee 11. Iesus aunswered Thou shouldest haue no power against mee vnlesse it were giuen thee from aboue Therefore hee that hath deliuered mee vnto thee hath the more sinne 7. VVee haue a law Their meaning is that they persecute Christe by lawe and not for their pleasure or hatred For they perceiued that Pilate had touched them ouertwhartly They spake as vnto a manne that was ignoraunt of the law as if he should say we are permitted to lyue after our owne manner and custome but our relygion dooth not suffer anye man to vaunt and bragge that he is the sonne of God Furthermore this accusation was not altogether without some cleake and colour yet they erred greatly in the supposition The generall doctrine was true that it is not lawfull for men to take to themselues any parte of that honour which is due to God and that they are worthy of death whosoeuer shuld take y t theÌ„selues which is proper to God alone but the cause of the errour was in the person of Christe because they did not indeede consider what titles the scripture giueth the Messias because they might easily thereby gather that he was the son of God neither did they also vouchsafe to enquire whether Iesus were that Messias which was promised of God in times past or no. Therfore we see howe they fet a false consequence from a true principle because they mistake it By which example we are taught diligently to distinguish betwene general doctrines and suppositions For many vnskilful and light men if they haue beene once deceiued with the colour of the trueth they doe also reiect the very principles of the scripture which liberty reigneth too much at this daye in the world Therefore lette vs remember that wee muste so beeware of deceites and fallacies that the principles which are true may remaine perfect and that the credit of the scripture may not be impayred Againe wee maye easily refute the wicked by this meanes which cloak euil causes with the testimonie of the scripture and with the principles whiche they take thence Like as when the Papistes doe at this day highly extoll the authoritie of the Church they bring nothing wherein all the children of God doe not agree together They affirme that the Churche is the mother of the faithfull that shee is the piller of truth that shee is to bee heard that she is gouerned by the spirite of God VVe must denie none of all these thinges but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne For we must consider vpon the question whether they deserue the title of the Church or no. And heere they vtterly fayle In like sort when they rage furiously against all the godly they excuse themselues with this cloake and colour that they are ordeâ—ned to defende the faith and peace of the Churche but when as we looke throughly into the matter wee see plainely that they meane nothing lesse then to defend true doctrine that they are touched with no care lesse then with the care of peace and concord but that they fight only to defend their owne tyraÌ„ny Those meÌ„ which are coÌ„tent with generall principles and marke not the circumstances do thinke that the Papistes haue good cause to withstand vs but the knowledge of the cause doth easily driue away those smoakes wherewith they deceiue men 8 Hee was the more afraide There may be a double meaning gathered out of this place the first is that Pilate was afraid least hee shoulde beare the blame if any tumult shuld haue risen because he had not condemned Christe the other that his minde was touched with some religion so soone as he had heard the sonne of God named That whiche followeth in the text confirmeth this second sense to wit that he goeth againe into the common hall and asketh Christ whence hee is For it appeareth thereby that he stood in doubt and was afraide
because hee feared the punishment of sacrilege if he shoulde lay hand on the sonne of God VVee must note that when hee asketh whence Christ is hee requireth not of his countrie but that this is as much as if he shoulde haue saide Art thou a man borne in the earth or some God Therefore I expounde this place thus that Pilate being smitten with the feare of the power and maiestie of God is brought into a quandarie For he saw on the one side the tumult waxe whote on the other side hee was fast bounde with religion least he should displease God whilest that he endeuoured to escape daunger This example is chiefly to bee noted Although Christ was so disfigured and ill fauoured to beholde yet so soone as Pilate doth once heare the name of God he is afraide least he violate the diuine power in a man which was most base and contemptible If the reuerence of God had such force in a profane man must not those be thrice reprobates who iudge at this day merily iestingly carelesly without any feare of diuine matters For certainely wee are taught by Pilate that there is a feeling of religion naturally bredde in men which doeth not suffer them to runne headlong boldly whyther soeuer they will when they haue diuine matters in hand Therefore haue I saide that they are cast into a reprobate sense who are no more moued with the maiestie of God when they handle the doctrine of the scripture then if they did dispute about the shadow of an Asse Yet shall they at length perceiue to their destruction howe reuerent the name of God is which they mock at this day so contemptuously yea so reprochfully It is an horrible thing to vtter how proudly and cruelly the Papistes do condemne the plaine and euident truth of God and how they shed innocent blood VVhence I pray you commeth such drunken dulnesse saue only because they doe not remember that they haue any thing to doe with God 9 But Iesus gaue him no answere In that Christ answereth not it ought not to seeme to be any absurd thing if sobeit we remember that whiche I said before that he stood not before Pilate to pleade his cause as persons arreigned are wont to doe who are desiroure to be acquitted but rather to suffer iudgement For it was meete that he should be condēned seeing that he had taken our person vpon him This is the reason why he abstained from defending himselfe And yet Christes silence disagreeth not with the saying of Paule 1. Tim. 6. 13. VVhere hee saith remember that Christ vnder Pontius Pilate witnessed a good confession For he had defended the credite of the Gospel so much as was sufficient neither was his death any thing els but a fealing of y ◠doctrin which he had taught Therefore Christ did not faile to make a lawefull confession but he held his peace when he was to craue that he might be acquitted Moreouer it was to bee feared least Pilate shoulde acquit Iesus as one of the seigned Gods likeas Tiberius would haue reckoned him amongest the Romane Gods Therefore Christe doth for good causes refuse this foolish superstition by holding his peace 10 Knowest thou not that I haue power Heereby it appeareth that that feare wherewith Pilate was moued of a sodaine did soone vanish away and that it had no liuely rootes For hauing now forgotten his feare he breaketh out into proude and fierce contempt of God For he threateneth Christ as if there were no iudge in heauen But this must needes befall profane men alwayes that shaking off all feare of God they doe by and by returne vnto their olde nature againe VVhence we gather that the heart of man is not without cause called deceitfull Iere. 17. 9. For although there bee some feare of God resident there yet there breaketh out also more vngodlynesse Therefore whosoeuer is not regenerate with the spirite of God although he make some shewe that he reuerenceth and feareth his power and maiestie for a season hee shall shortly declare by his contrarie deedes that this was but a feigned feare Nowe we see in Pilate an image of a proude man whom his owne ambition maketh mad For whilest y t he will extoll his power he depriueth himselfe of the prayse and fame of iustice Hee confesseth that Christ is innocent therefore he maketh himselfe like to a murtherer whilest that he braggeth that he hath power to put him to death VVicked consciences must needs rage after this sort where faith and the true knowledge of God doe not raigne and diuers affections of the flesh must needes striue amongest themselues there God doeth notably auenge him selfe by this meanes of mans pride when they passe their boundes that they may vsurpe to themselues infinite power condemning themselues of their owne accorde of vnrighteousnes they slaunder and put themselues to great rebuke VVherefore no blindnes is comparable to the blindnes of pride and it is no meruaile seeing that it sealeth the reuenging hand of God against which it runneth headlong VVherfore let vs remēber that we must not rashly triumph in vaine boastings least we be ridiculous especially let those who are placed in high degree moderate themselues neither let them be ashamed to submit themselues vnto God and to be subiect to his lawes 11. Thou shouldest haue no power Some doe expound it generallye that there is nothing done in the world without Gods permissiō as if christ should say that Pilate who thinketh that he canne doe all thinges shall notwithstanding doe no more then God will permit This is a true opinion that this world is gouerned by the will of God and that howsoeuer the wicked goe about all thinges yet can they not moue one singer without the moderation of the secrete power of God but those menne thinke better in my iudgement who restraine this place vnto the office of the magistrate For Christ correcteth in these words the foolish arrogancie of Pilate because he extolleth himselfe as if his power were not of God as if he should haue saide Thou takest all thinges to thy selfe as if thou shouldest not once giue an account to GOD but thou art not made a iudge without his prouidence thinke therefore that his heauenly seate and throane is higher then thine There can no fitter admonition be inuented to beate downe their outrage who gouerne other men least they abuse their authoritie The father thinketh that he may doe to his children whatsoeuer he will the husbande to the wife the maister to the seruauntes the prince to the people vntill they haue respecte vnto God who would haue them gouerned with a certeine law Therefore hee that deliuered They thinke that the Iewes are made guiltie of a greater fault thē Pilate because they rage against a iust man with wicked hatred and vnfaithfull wickednes and that they being but priuate men and those which haue no lawfull gouernment But I thinke otherwise that their crime is
the condition of our nature is liuely depainted in the blind man 9. 7. Nestorius Nestorius a heretike 1. 14 Nicodemus Nicodemus a master in Israel 3. 10. Nicodemus coÌ„meth vnto christe by night 3. 1. taketh christs part in the same place 7. 50. he burieth the body of Christ with Ioseph 20. 40 How fasly many doe pretend the example of Nicodemus 7. 50. To what ende the example of Nicodemus ought to be appliede in the same place wherin many doe imitate Nicodemus at this day in the same place The example of Nicodemus and Ioseph prescribeth vnto vs what we owe vnto christ 19. 38. O Obedience Obedience is the foundation of right worship 8. 15. An excellent example of obedience in the blind man 9. 6. The fruite of obedience 5. 29. A token of obedience in the mother of Christ. 2. 5. Christ offered his obedience for the price of our redemption 14. 31. Obedience is better with God then all manner of worship and honour 13. 6. Obey Christ instructeth teacheth vs to obey by his owne example 19. 28. To obey God 16. 2. Offence Yee shall suffer offence in me 16. 32. Offences If offences be wanting men do feigne them to themselues 7. 27. Why many do faint at this day by reason of offences 17. 13. One How this must bee vnderstood that Christ the father are one 17. 21. Ouercome Christ hath ouercome the worlde 16. 33. P Pacience What is required in Christian patience 88. 23. Peace Wher true peace is found and the meanes to make the same 16. 33. What Christe meaneth by this worde peace 14. 27. 1 To haue peace in christ 16. 33. Pastours VVhere pastours must begin if so be it they will doe their duety wel in the same place 10. 2. Vppon what partes the office of a pastor coÌ„sisteth in the same place the authority of pastours 7. 47. the labour of pastors doth profit the elect only 21. 16. By what meanes true pastors are knowen from the reprobate 10. 7. and 4. VVho are to be accounted lawfull pastours of the churche christ the onely shepheard 10. 10. 20. 22. Howe this name pastor is imparted vnto menne in the same place How pastours are sayd to giue their soules for their sheepe 10. 12. VVhether shepheards may flie sometimes in the same place VVhat maner of rule christe prescribed by his owne example to pastours 18. 8. Pearish to pearish for euer 3. 1. 16. 10. 28. Persecution Persecution is a touch stone to trie faith 16. 71. If they haue persecuted me they wil persecute you also 15. 20. Perseuerance Election is the cause of the perseuerance of the faithful 13. 18. Peter Peter wil not haue his feete washed 13. 6. It is foretold that he should deny christ 13. 38. He followeth christ a farre off 18. 26. he denieth christ 18. 17. 25. 27. christe foretelleth Peter his death 21. 28. Why Peter was thrise ordained a pastor by christ 21. 15. Petitions Our petitions must be subiecte to God 13. 36. Pharisies VVhy they were called Pharisies 3. 1. The Pharisies enter not into the common hall 18. 28. The Pharisies striue about Purification with the disciples of Iohn 3. 25. 16. Philip. Whence Philip was his calling 1. 43 12. 21. Pilate Pilate was made a preacher of y e gospel vnawares 19. 19. 21 How Christ correcteth the foâ—â—lish arrogancie of Pilate 19. 11. The example of Pilate putteth vs in minde of our dutie 19. 21. VVe see the image of a proude man in Pilate 19. 10. The worlde hath manye Pilates at this day 19. 1. Place The place out of the psalm expounded 22. 19. 37. To what end the Euangelist citeth the place out of Zacharias 19 37. Pollution Pollution 18. 28. Porter Porter 10. 2. Poole Poole in Ierusalem 5. 2. Power Power of all flesh 11. 2. Prayer Praier must be adioyned to doctrin that it may be made effectuall 17. 3. VVhat the lifting vp of the eyes signifieth in praier in y â— same place A rule of praying aright 11. 3. The lawe of praying aright 15. 7. Prayers which are made for all are retained only to y e elect 17. 9. VVe must begin with prayer so often as we take meate 6. 11. Pray To pray the father in the name of christ 14. 13. 15. 16. 16. 23. Priestes The horrible furie of Priestes 19. 15. The Priestes depriue themselues of all good thinges in abandoning Christ. in the same place Princes Why princes doe not so obey christ as they ought 12. 43. The prince of the worlde commeth 14. 30. he shal be cast out 12. 32. he is alreadie iudged 16. 11. Profitable Profitable must not be separated from that which is lawfull 11. 49. The will of the father 6. 39. and 40. Promises The vse of promises 17. 1. Prophet Christe is a Prophet 4. 〈…〉 â—4 and 7. 40. It was 〈…〉 Prophetes 6. 45. The 〈◊〉 of thinges ought not to bee descâ—ibed to prophesies 17. 12. Prouerbes To speake in prouerbs 16. 25. and 29. A Prouerbe 15. 6. Purification they striue about Purification with the Disciples of of Iohn 3. 15. 26. The Iewes beleeue vntill this day the flitting of the soules out of one body into another 9. 2. Purpose Christe doth it and hee came for this purpose 5. 30. 6. 38. Q Quickeneth The sonne quickneth the dead as doth the father 5. 27. R Regeneration Regeneration 1. 13 3. 3. RegeneratioÌ„ is the first entrance in the kingdome of God Religion Pilate teacheth vs that there is some feeling of religion bread in men by nature 19. 8. Remission Remission of sins belongeth to Christ alone 20. 23. Remission of sinnes is called the knowledge of saluation in the same place Remit Whose sinnes yee shall remit c. 20. 23. Reapers The Apoostles Reapers 4. 37. He that repeth and he that soweth 4. 36. Repent God teacheth vs to repent by certaine light punishments in the same place Reprobates Reprobates are sometimes adorned by GOD with the gifts of the spirit 13. 18. How god doeth punishe the contempt of his grace in the Reprobates 7. 34. Reprobation A more sure token of reprobation 8. 47. ResurrectioÌ„ the resurrectioÌ„ of christ is the principall point of our faith 20. 1. Why Christe woulde haue the women to be witnesses of his resurrection in the same place The agreement of the Euangelists in shewing the resurrection of Christ. in the same place The ende of the resurrection of Christ. 20. 17. The resurrection of Christe is our triumph against death 21. 18. Why Christe is called the resurrection 11. 25. Why faith is the resurrection of the soule in the same place The resurrectioÌ„ of life iudgement 5. 29. Testimonies of Christ his resurrection 20. 17. Retaine To retaine sins 20. 13. Reward To what end the scripture maketh mention of rewarde 4. 36. Righteousnes Righteousnesse placed in Christ his assention vnto the father 16. 10. Wee must seeke righteousnesse froÌ„ the satisfactioÌ„ made by